may easily gather how fit and just it is that we should live unto God and Christ in all holinesse which is the scope of this Text. Vse This may serve to admonish us not to passe over this mysterie slightly in our thoughts and meditations but to continue in contemplation thereupon that so we may as it were suck therehence the juice of true godlinesse Doct. 11. The proper and immediate use of all our contemplation upon Christ and our redemption obtained by him is to confirme our faith and hope in God This is gathered from Verse 21 at the end Reason 1. Because the end of Christs mediation is that through him we should believe in God as it is here affirmed 2. Because Christ left us an example of putting our faith and hope in God for he in his way perfectly performed it and by that meanes attained the highest glory 3. Because for our sakes and for our good was that glory given unto Christ which our faith and hope look and seeke after Vse This may serve to exhort us alwayes to look unto Iesus Christ the author and finisher of our faith Heb. 12. 2. and by looking unto him to quicken our faith and hope Doct. 12. The calling of the faithfull hath the purification of the soule joyned with it This is gathered from the beginning of the â—2 Verse So 2 Pet. 2. 20. Hence it is that the washing of baptisme represents that grace which is given in their calling Now this purification and washing which is communicated in their calling and signified by baptisme is not by justification only which consists in the imputing thereof unto remission of sinnes but also by sanctification and the reall clensing of the soule 1 Cor. 6. 11. Tit. 35. And this sanctification is chiefly referred to the soule as to its proper object Reason 1. Because outward purification and sanctification is nothing worth at all if it be divided from the inward for this was the hypocrisie of the Scribes and Pharisees that are said to have made clean the outside of the cup and of the platter when within they were full of extortion and excesse Matth. 23. 15. 2. Because the operation of the Spirit begins at the soule and from the soule is derived to the outward man for as all pollution proceeds first out of the heart Matth. 15. 19. so also purification 3. Because if the soule be once purified within outward purity will follow of its owne accord Matth. 23. 26. 4. Because this purity doth more properly consist in the affection intention of the soule then in the outward practise for the same outward works may be done by impure men but the faithull differ from all impure hypocrites by their inward dispositions and affections 5. Because the faithfull themselves are oftentimes sustained and receive comfort by the purity which they have within in their will and purpose though they cannot produce it into act according to their desire Rom. 7. 21 25. Vse 1. This may serve to condemne those that are whited over with the name of Christians but never look after the purity of their soules and therefore they may be rightly called whited wals Acts 23. 7. and whited Sepulchres Mat. 23. â—7 2. To exhort us to use the utmost of our endeavours to purifie our souls that they may be made the temples of the holy Ghost Doct. 13. This purification is wrought by the hearing of the word the effectuall operation of the holy Ghost by the word This is gathered from these words in obeying the truth through the Spirit Where the word of God especially of the Gospell is called the truth partly for that excellency of truth that it hath above all other sayings or writings and partly because by vertue of the truth or faithfulnesse of those promises which are contained in the word this purification is wrought together with all those spirituall blessings that pertaine to the consolation and salvation of the faithfull Reason 1. Because the word together with the Spirit doth reveale unto us that true purity which is pleasing and acceptable to God whereof we are ignorant 2. Because the word together with the Spirit is the oracle or power of God unto salvation and consequently is able to beget every grace in us 3. Because faith purifies the hearts of the faithfull Acts 15. 9. and faith comes by hearing of the word Rom. 10. 17. Vse 1. This may serve to refute the herefies of those which either hold that there is such power in the strength of nature that men may sanctifie themselves at their own free will and pleasure or which comes all to one maintaine that the outward preaching of the word is sufficient without the powerfull operation of the Spirit 2. To exhort us first to hearken diligently unto the word of God secondly not to rest our selves satisfied in the bare letter of the word but alwayes to crave the grace of God and the operation of his Spirit thirdly in the use of the word through the Spirit to seek the purification of our soules Doct. 14. The effect and signe of a purified soule is a pure sincere and fervent love of the faithfull as of brethren This is gathered from these words unto love of the brethren Reason 1. Because hatred envie wrath strife enmities and such like affections especially when they reflect upon the good are some of those fiâ—thy pollutions of the flesh from which the soule of the faithfull is purified Gal. 5. 19. 20. 2. Because the purification of our soules makes us to love purity in others and no man can take delight in the purity of others unlesse he be in some measure purified himselfe 3. Because in the mutuall love of the faithfull divers operations are exercised to the performing whereof their soules are in a speciall manner purified and sanctified as doing good bearing with infirmities edification of the Church and glorifying the name of the Lord. Vse 1. This may serve to condemne those that shew themselves great enemies to godly men they may rightly be called Cainites for they have gone in the way of Cain with those to whom the woe is denounced by Iude Verse 12. 2. To exhort us by all meanes to endeavour to gaine this brotherly love of the godly wherein there is required First sincerity that it should be without hypocrisie or simulation so that it shold not be in words or in shew as the Apostle speaks but in heart Secondly that it should be not only from the heart but from a pure heart because there is a kinde of love that is in some sort sincere but yet it is impure whiles that it doth either neglect the chiefest good or else useth such means to procure some good as are contrary thereunto as if a man to deliver his brother from danger should perswade him to deny the truth or to dissemble Thirdly That it should be fervent because the affection ought to be set in the highest degree upon those objects
those harmes which the wicked seek occasion to bring upon them v. 13. 2. From the happinesse adjoyned because no afflictions that are suffered for righteousnesse and godlinesse sake are able to exclude that verse 14. at the beginning 3. He shewes the right manner of undergoing afflictions so that happinesse may follow thereupon which consists 1. in the laying aside of that feare and perturbation which usually mens mindes are troubled with in their afflictions in these words be not afraid of their terrour 2. In that confidence and relyance of our hearts upon God whereby his name is sanctified and by vertue whereof that immoderate feare may be laid aside And this confidence is set forth by its proper effect which consists in couragious and ready confession of the faith of which confession he sets downe two properties namely meekenesse and feare or reverence and moreover he shewes the helping and preserving cause thereof namely a good conscience and the effect also which it will worke in others verse 16. to wit that it will make their enemies with shame to leave off their speaking evill of them But here-hence ariseth a question Quest. How can this be made good which the Apostle saith that no man shall harme the godly Verse 13. Answer 1. Because the nature of godlinesse and goodnesse tends thereunto to winne the minds of all men and to take off all ill-will 2. Because often times also it hath this effect that taking away all pretence and occasion of unrighteousnesse it doth in some measure mollifie the enemies minds except they be quite and cleane savage and furiously mad 3. Because nemo propriâ—â— laeditur nisi à scipso no body is properly hurt but by himselfe and his own fault he therefore that escheweth evill and doeth good cannot properly be said to be hurt by others though they do earnestly desire and endeavour to do it The Doctrines arising herehence Doct. 1. Christians should be emulators and fellowers of that which is good This is gathered from verse 13. Reason 1. Because they are called to the imitation of Gods goodnesse Be ye holy as I am holy be ye perfect as your Father is perfect 2. Because there are begotten again unto the image of God and should daily more and more be fashioned thereunto 3. Because there is nothing besides that is worthy of our serious imitation Vse This may serve to exhort us to lift up our mindes and betake our selves to this holy and divine emulation Doct. 2. They that are followers of that which is good are freed from harme This is gathered from verse 13. Reason 1. Because if God be for us who can be against us 2. Because wicked mens minds also are oftentimes overcome by the goodnesse of the good as Esau was moved by the obsequiousnesse of Iacob 3. Because the greatest good cannot be taken away from those that labour for true godlinesse Vse This may serve to comfort us against all dangers which may befall us by following that which is good Doct. 3. To suffer afflictions for righteousnesse sake doth not hinder but further our happinesse This is gathered from Verse 14. So Matth. 5. 10. Reason 1. Because such afflictions make us conformable unto Christ in the fellowship of his sufferings Phil. 3. 10. 2. Because it is a singular part of that obedience and holinesse which tends unto happinesse 3. Because God hath promised bountifully to reward it Vse This may serve to comfort us against all the evils which may befall us for righteousnesse sake and a good conscience Doct. 4. We must lay aside the feare of all dangers wherewith our mind may be troubled This is gathered from the same verse at the end Reason 1. Because such feare is contrary unto faith and a sure confidence 2. Because it hath no other use but to hinder us in doing of our duty 3. Because it is contrary to the honour of God and the worthinesse of a good cause Vse This may serve to admonish us not to give place to such pusillanimity and faint-heartednesse Doct. 5. We should strengthen our hearts against all feare by putting our trust in God Reason 1. Because there is nothing else whereby we can overcome all feares and terrours 2. Because God hath taken this upon himselfe and commanded us to commit our cause unto him 3. Because by this trust and confidence God is made the strength of our soules Vse This may serve to exhort us truly to put our trust in God Doct. 6. By this trust and confidence we sanctifie God in our hearts This is gathered from verse 15. Reason 1. Because thereby we acknowledge him to be a holy God that is a God of perfect power mercy truth and fidelity 2. Because by the effectuall acknowledgement of this holinesse we give unto him that glory which is due unto his name from our hearts 3. Because thereby we advance his glory amongst others as well in our actions as in our professions Vse This may serve to exhort us wholly to rely upon him Doct. 7. We should sanctifie God not only in our hearts but with our mouths also and in our profession This is gathered from these words Be ready alwayes to give an answer So Rom. 10. 10. Reason 1. Because we should glorifie God not only in our spirit but in our body also 1 Cor. 6. 20. 2. Because we should advance Gods glory not only in our selves but amongst others also 3. Because out of the abundance of the heart the mouth speaketh we cannot therefore sanctifie God with all our heart unlesse we are ready to do the same likewise with our mouth Vse 1. This may serve to reprove those which boast of the sincerity of their heart and in the meane time take no care for the holinesse of their heart and words 2. To exhort us to prepare our selves for this duty Ephâ—s 4. 29. Doct. 8. All Christians should be ready not only to professe the truth but also to give a good reason of their profâ—ssion This is gathered from these words to give an answer to every man that asketh you a reason of the hope that is in you And this is not to be understood of all truth but of the truth of religion nor of all these things neither which do any way pertain unto religion but of the very substance of faith hope and religion as it is in the text a reason of the hope that is in you nor is it either a naturall reason that is required or such a kinde of reason that may stop the mouths of every gainsayer for this all are not able to do nor doth it belong unto all but some sure ground out of Gods word whereupon our faith and hope should be built and strengthened against all kinde of temptations Now here ariseth a question Quest. Whether such a reason is to be given to every one that asketh or no Answ. No not absolutely to every one because we are not to give it to Dogs and Swine that
religion yet it doth diminish and weaken it 3. Because under the shew of some worldly profit pleasure or honour we do oftentimes admit of those things which betray and destroy our soules Vse This may serve to admonish us not to drown our selves in the things of this world but so to use the world as if we used it not 1 Cor. 7. 31. Doct. 3. We have such a spirituall enemy that we had need to watch and ward continually against him Reason 1. Because he is full of spirituall malice and craft 2. Because his diligence is answerable to his malice 3. Because he is most cruell seeking not to bring some small inconvenience upon us but our utter destruction Vse This may serve to admonish us never to be secure but day and night to be mindfull of that danger wherein we are Doct. 4. We must couragiously resist the Devill This is gathered from verse 9. Reason 1. Because he is such an enemy that we can make no peace or league with him 2. Because they which yeeld unto the devill give themselves up into his hands as being overcome 3. Because the courage of our minde to resist is a great part of spirituall victory Vse This may serve to exhort us to strengthen our mindes in all things to make this resistence Doct. 5. The chiefe power of resisting consists in a stedfast faith This is gathered from these words Whom resist stedfast in the faith Reason 1. Because faith layes hold upon Christ who overcame the devill and in him they lay hold of victory it selfe 2. Because saith laies hold of the truth of all the promises whereby the soule is invincibly fortified 3. Because faith seeing it is the foundation of all grace if it be stirred up and strengthened it confirmes and strengthens also all the other vertues Vse This may serve to direct us to have a speciall care to raise and build up our faith Doct. 6. The examples of other beleevers doe make much for the confirmation of our faith in afflictions other temptations Reason 1. Because thereby it appeares that such conflicts are not contrarie to faith and pietie 2. Because therehence we have a cloud of witnesses to shew that at length we shall obtaine the victorie by faith Vse This may serve to direct us to stablish our mindes more and more by such meditations Doct. 7. All those things which we desire either for our selves or for others unto salvation we must aske of God This is gathered from verse 10 compared with the foregoing verse For all those things which the Apostle had before required of the faithfull he doth now at the end of the Epistle in their name crave of God and he askes it with discretion as appeares by that particle But as if he should have said Although all these things which I have proposed unto you by way of admonition exhortation and consolation are duties which you ought necessarily to do yet it is not to be expected that you shold accomplish it by your own strength I do therefore call upon God which you likewise should alwayes do that he would increase his grace more and more in you whereby you may receive both to will and to do all these things Reason 1. Because of our selves we can doe nothing that is good 2. Because in such like purposes and endeavours we are letted and hindred by divers temptations and such as are most strong through our infirmitie 3. Because all our spirituall life proceeds from God and of him should we aske it Vse 1. This may serve to admonish us not to rest in good purposes and intentions but alwayes to seeke for grace from God to accomplish the same happily 2. To direct us when we reade heare and meditate upon Gods word to water it as it were with our prayers that it may be fruitfull Note By such conclusions of the Apostles wherein they do close up their Doctrine with prayer the Ministers especially are warned and admonished after their Sermons to desire God to give both themselves and the people grace to observe those things which they have learned in the Sermon and others also are admonished diligently and earnestly to seek the same both in publick with the Minister and in private by themselves Doct. 8. We stand in need of manifold grace As it is set forth by divers words in the text Make perfect stablish strengthen settle which may be thus distinguished that to make perfect is to adde those degrees of grace which are yet wanting to stablish is to protect and defend from temptations and dangers to strengthen is to give inward power and strength and to settle is to fasten the root it selfe of grace more and more Reason 1. Because all those good things which we have we have but in part 2. Because we are assaulted by continuall temptations and are over and above prone to revolt 3. Because great and manifold is that perfection whereunto we are called Vse This may serve to admonish us not to rest in the beginninge but by much prayer to aske much grace of God Doct. 9. God is the fountaine and author of all grace For this title is given unto God in this place because it is most agreeable to the petition for manifold grace For Holy Men in their prayers day hold of that in God and propose those titles of God unto themselves which make most for the furtherance of those prayers which they make Reason 1. Because God hath in himselfe infinite riches of grace 2 Because grace is not given but by grace and not for any merit of our own 3. Because every degree and all kinde of grace is revealed and exhibited unto us by God in the Gospell Vse 1. This may serve to direct us to build up our selves in this beliefe of Gods grace 2. To admonish us not so to rest in that grace which we have received as if there were nothing farther to be looked after because God is God not of this or that particular grace but of all grace Doct. 10. The chiefe effect of this grace which is in us is our calling Reason 1. Because before our calling we lye in sinne and spirituall death 2. Because by our calling we come to the hope of eternall glory who hath called you into his eternall glory as it is in the text 3. Because in our calling wee are ingrafted into Jesus Christ that by him we are brought unto this glory who hath called you unto eternall glory in Iesus Christ as it is in the text Vse 1. This may serve to admonish us to labour to make our effectuall calling more and more sure 2. To exhort us to give God all the thankes for this calling and to leade a life answerable thereunto which seemes to be aimed at in the text viz. that for this eternall glory whereunto we are called we should contemne all worldly things whether good or evill Doct. 11. The sufferings of this life are not repugnant to the
are more fully delivered it was most fitting that grace should be named in such lâ—ke salutations Vse This may serve to exhort and direct us above all things to wish grace and Christian peace unto all those to whom we are well-wishers Doct. 11. The desires of the faithfull are chiefly for those spirituall good things Grace and peace Reason The Reason of the Collection is this because the Apostle in this beginning of the Epistle labours to get the good will of those to whom he writes by shewing the prayer that he had made for them Now he could not effect this if his prayer were not according to their desire for if he should have wished any of those things that they cared not for such a wish would have done no good with them Vse This may serve to exhort us all to examine our selves according to this rule For if wee make no reckoning at all of the meanes and instruments of grace but doe reject or despise those that labour most to procure this grace and peace for us we have cause to feare that we are yet farre from the nature and disposition of true beleevers Doct. 3. They which have gone farthest in faith and grace have yet need of grace This is gathered therehence that the Apostle wisheth grace unto those that have obtained like pretious faith with the Apostles themselves Vse 1. This may serve to refute the Papists of their merits 2. To exhort us to humility and continuall prayer for the grace of God Doct. 4. Without Grace there is no true peace Grace is the cause and foundation of peace peace the effect and fruit of grace it is the inheritance which Christ left unto his disciples alone Iohn 14. 27. Isay 48. last For this peace is not an externall and worldly peace but spirituall and internall Before we are partakers of grace we are called in Scripture Gods enemies so that we doe wage a kind of warre against God himselfe and therefore also against the Angels of God and other of his creatures Now by grace and by it alone is peace made Vse This may serve to refute and reprove the folly of those men which so please themselves in that outward quietnesse which they enjoy when in the meane time they are utterly void and ignorant of the grace of God Doct. 5. We must seeke not only for grace and peace but also for great abundance of it This is gathered from that word Grace and peace be multiplyed For the good things of that grace are such that they cannot be too much in this there is no sinning in excesse Hence it is that the Apostle Paul alwayes exhorts the faithfull and prayes also that the faithfull may abound more and more in all grace And to the Ephesians he proposeth the breadth and length and depth and height of this grace that they may be rooted and grounded in it Chap. 3. verse 18. Vse 1. This may serve to refute and condemne those that so rest in the present grace which they have or seeme to have that they looke for no more Such do those men seeme to be that thinke they know enough beleeve enough love enough c. And therefore they neglect both the publick and the private meanes whereby they might be farther edified The state of a Christian in this life is a state of building not perfection therefore as he would shew himselfe to be a foolish builder that should rest in the middle of his worke and not make up the perfect structure so also in a Christian life 2. To exhort us to stirre up our selves and labour for more abundant grace and peace Argument 1. The first argument may be taken from the nature of grace and peace which is such that he that hath once tasted the sweetnesse thereof cannot but desire a fuller draught of it 1 Pet. 2. 2. 3. Desire the sincere milke c. Argument 2. From the imperfect degree that we have yet attained We are for the most part as new borne babes as the Apostle speakes in the same place Argument 3. From the will of God to whom nothing is more acceptable then that we should seeke for plenty of his grace Isay 55. 2. Prov. 9. Argument 4. From the sinne or guilt which followes the neglect of that duty For as amongst men if one should set before us most precious wares and should commend them and also offer them freely unto us he could not but take it ill if we should refuse them so much more may we think that Gods anger is incensed towards those that neglect and despise the riches of this grace that he hath set before them and commended unto them Doct. 6. God is the only author of grace and peace This is gathered from 1 Peter 5. 10. God is called the author of all grace Hence by a kinde of appropriation he is called the God of grace as in another place he is called the Father of mercies and God of all consolations and grace also in this signification is called the grace of God so also of peace we finde in Scriptures that God is called the God of peace and true peace is every where called the peace of God Vse 1. This may serve to refute all the Papists that manifest the contrary both in their words and practise For they are wont to call the blessed Virgin the Mother of grace so also they runne unto her and to other Saints as if they were the authors of grace and peace 2. To instruct and confirme us in this truth that the bestowing of grace and peace depends upon the meere good will and pleasure of God For when God is called the God of grace it is meant also that he is the Lord of grace who can according to his good pleasure give it to whom he will and deny it to whom he will This is gathered from 1 Thess. 5. 23. and 2 Thess. 3. 16. for he that in the former place is called the God of peace in the latter is called the Lord of peace Therefore when we see that grace peace is granted unto some denied unto others we should rest satisfied in the good will of God according to the example of Christ Matth. 10. For by so doing we give glory to God as is evident 3. To exhort us to pray unto this great God to give us grace and peace Doct. 7. Jesus Christ is the beginning of all grace and peace God is the first and principall author and so also Christ as he is God but as he is God and man our Mediatour so he is the beginning ordained by God as the head from whom all grace is to be derived unto his members as into the vessels of grace so that God is as it were the first and principall fountaine Christ as the secondary fountaine in whom is hid all grace that is to be given unto the faithfull and the faithfull themselves are the vessels that draw and receive this grace which runnes
to the highest perfection as we may see in their examples who in this respect are most commended in Scripture Vse 1. This may serve to reprove and condemne those to whom the bare profession of piety seemes to be enough and too much that feare lest they should be too godly that is lest they should be too happy this is a certaine token of a carnall minde 2. To exhort us 1. To give God thanks that he hath not only admitted us into the suburbs as it were and gates of this kingdome but hath also revealed unto us those things which are more inward and secret 2. To be diligent and carefull that we do not neglect or despise so great grace but day by day earnestly to strive to make a greater progresse in this kingdome which we shall do if we be more diligent and religious in those exercises whereby this kingdome is advanced Verse 12. Wherefore I will not be negligent to put you alwayes in remembrance of these things though ye know them and be stablished in the present truth Verse 13. Yea I think it meet as long as I am in this tabernacle to stirre you up by putting you in remembrance Verse 14. Knowing that shortly I must put off this my tabernacle even as our Lord Iesus Christ hath shewed me Verse 15. Moreover I will endeavour that you may be able after my decease to have these things alwayes in remâ—mbrance The Analysis IN the former words the Apostle had given a reason of his exhortation why all the faithfull should imbrace it and in these words he gives a reason of the same why he should use it unto them which reason he delivers by way of anticipation whereby he meets with a close objection by a kinde of modest excuse or by removing the cause which they might suspect why he should put them in remembrance of these things namely because he did think they were ignorant and unstable Now he shewes that this was not the cause in these words though ye know them and be stablished in the present truth And then he brings divers true causes that moved him to make this exhortation unto them 1. The great profit that would redound unto them by the performance of these duties whereunto he exhorts them This reason is intimated in that causall particle whereby he joynes these words with the former wherefore that is for those benefits sake which you shall receive by this meanes I thought it my part to put you in remembrance of these things after this manner 2. The second reason which depends upon the former is the desire and care that he had to further their good this is intimated in these words I will not be negligent 3. The third reason is tâ—ken from the duty of the Apostle because justice and equity required this of him in these words I think it meet 4. The fourth reason is taken from the opportunity of time which he had now and was not long to continue that he had it now he shewes in these words as long as I am in this tabernacle that it was not long to continue in these words Knowing that shortly I must put off this my tabernacle which he confirmes by the testimony of Jesus Christ. 5. The fifth reason is taken from the fruit which this exhortation might bring forth which is set forth by the adjunct of time that it would be profitable unto them not only while Peter lived but also after his death after my decease to have these things alwayes in remembrance verse 15. The Doctrines arising herehence Doct. 1. In our exhortations and admonitions we must not only looke unto it that that which we say be just and right but also that we speak it with a right minde and good intention and that it may so appeare also unto those with whom we have to do This is gathered from the scope of this text Reason 1. The first reason is taken from our duty for that which is good in it selfe becomes evill unto us and our duty is turned into sinne unlesse quod bonum est bene agamus we do that which is good after a good and right manner as if a man out of anger hatred envie or a desire to disgrace him or pride should tell his neighbour of any vice or stirre him up to do his duty 2. From the profit of our neighbour or the benefit of our admonition and exhortation For it depends oftentimes upon the mind or manner of doing it which is chiefly looked unto in such like duties so that they do either make way for our neighbours receiving it or cast an obstacle in the way to hinder him from receiving it Vse This may serve to reprove those that never exhort others but for revenge sake when there is some contention and strife betwixt them and then they please themselves most in reprooving other mens vices when they should not and when they should they are altogether silent Doct. 2. We must put our neighbours in remembrance of those things which make most for their good This is gathered from that particle Wherefore Reason Because admonition and exhortation are according to their nature workes of charity and tend unto the good of our neighbour therefore we should use it most unto those from whom we may expect most good Vse 1. This may serve to reprove those who if their neighbours do any thing unseemely or uncivilly or to the losse of their honour or some outward profit do presently take notice of it in them but never looke after those things that doe most pertaine to the kingdome of God those things indeed should not be neglected but these things should chiefly be looked after 2. To exhort us in those things which pertaine to the kingdome of God and the salvation of soules to have an especiall care of our duty towards our neighbour Hitherto belongs that which Peter saith that he would not be negligent that is that he would never lay aside the care of these things which although it did in a speciall manner pertaine to the duty of Peter an Apostle and other Ministers of the word yet it is proportionably to be extended to the common duty of all Christians because the reasons which strengthen it are for the most part common Doct. 3. In justice and equity we are bound to put one anâ—ther in remembrance This is gathered from these words I think it meet for although it doth not pertain unto that particular justice which consists in the equality of the thing received and repayed yet it is called justice because it hath as strong an obligation as any thing that is due by justice Rom. 1. 14. Vse This may serve to reprove those that account it a sinne to be negligent in paying debts but make no account of the neglect of this duty Doct. 4. They that are learned and also stablished in the truth do yet stand in need of admonitions and exhortations This is gathered from these words though
ye know them and be stablished in the present truth Reason 1. Because they are not so learned and stablished but that they may be yet farther instructed and stablished 2. Because if they had all knowledge and also faith yet their will and affections must be by these meanes stirred up unto their duty For our will is like unto a slow and dull servant to whom it is not enough once to heare the commands of his master but they must be often told him Then againe if they had not only all knowledge and saith but also a most ready will and affections yet because they are continually assaulted by temptations they have need on the other side of continuall remembrances and puttings in mind to strengthen them The speech of the Captaine and the sound of the Trumpet and such like excitements do put some courage even into the most valiant souldiers Vse 1. This may serve to reprove the pride of those men that put such confidence in themselves in their own knowledge and faith that they do utterly contemne such kinde of helpes 2. To exhort all to be constant and diligent in the hearing of Sermons For if there be any that abound in knowledge and perhaps exceed the Preacher himselfe so that they cannot be taught any more by him yet they may be stirred up by admonitions and exhortations and in that respect they should alwayes be present there but much more should they that are not yet learned and stablished in the truth 3. To direct as well the Preachers as the hearers not only to teach the truth but also to bring a word of exhortation alwayes that is to apply it to the use of the truth which they deliver and then the hearers to come unto Sermons not as being greedy of novelty or speculation but being prepared before hand and ready to receive exhortations and admonitions and to turne them into practise Doct. 5. We must take hold of the opportunity of time which we have diligently to exercise such Christian duties This is gathered from these words As long as I am in this tabernacle So Gal. 6. 10. John 9. 4. 12. 35. Vse This may serve to admonish us not to deferre or put off the time of our repentance and obedience 2 Cor. 6. 2. Psal. 95. 7 8. Doct. 6. The neerer we come to the end of our life the more diligent should we be in Christian duties This is gathered from the words following Knowing that shortly I must put off this my tabernacle Vse This may serve to exhort us alwayes to be diligent for as much as we are never farre from putting off this our tabernacle for although we are not expresly told as Peter was how soone this shall be yet we are told that it shall not be long and it may happen sooner unto us then it did unto Peter who wrote this Epistle Doct. 7. We should labour in our life that some fruit of our life may remaine in the Church after our death This is gathered from verse 15. We cannot all profit the Church by our writings as Peter did but yet through Gods grace we may either by some other workes or at least by our good example leave some sweet smelling favour behinde us that may be pleasing and acceptaâ—â—e unto those that remaine Vse 1. This may serve to condemne those that live so corruptly and wickedly that even after their death they are a scandall and offence unto those that knew them 2. To exhort us and to comfort our selves in it to carry and behave our selves piously and holily while we live because Gods glory is thereby advanced not only while we live but also after our decease Verse 16. For we have not followed cunningly devised fables when we made knowne unto you the power and comming of our Lord Iesus Christ but were eye-witnesses of his Majâ—sty Verse 17. For he received from God the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Sonne in whom I am well pleased Verse 18. And this voice which came from heaven we heard when we were with him in the holy mount The Analysis IN these verses is contained the reason and cause of those things which he had spoken of before as it is manifest by the causall particle For. Now he had said before 1. That all the faithfull must adde vertue unto faith 2. That he had a just reason why he should so seriously stirre them up unto this duty and in these words he shewes the reason and cause of both which is taken from the certainty that is in the things themselves and the assurance that all the faithfull may have of those things that were proposed unto them to beleeve The certainty is set forth first by something unlike it that is by cunningly devised fables Secondly by the testimonies of the Apostles who were both eye-witnesses and care-witnesses of these things Eye-witnesses in these words we were eye-witnesses of his Majesty Eare-witnesses in these words and this voice we have heard The sight and hearing of the Apostles wherein lies the foundation of the testimony are set forth first by their objects The object of their sight was the majestie of Christ the object of their hearing was a voice which came from Heaven concerning Christ. Secondly by the cause which was God the Father communicating glory unto Christ both by word and deed Verse 17. Thirdly by the circumstances of time and place When we were with him c. The Doctrines arising herehence Doct. 1. Cunningly devised fables are sometimes proposed in the Church in steed of the truth of God For this is the reason why the Apostle cleares himselfe from all suspicion of such like fables because there were many at that time and many would come afterwards that would deceive the Church with such like fables 1 Cor. 2. 1. Where Paul saith that he came not with excellency of speech thereby closely rebuking some false Apostles and Preachers who did affect nothing else but a shew of eloquence So in this place Peter makes mention of fables by reason of such impostors 1 Tim. 1. 4. â— 4. Tit. 1. 14. Such were the fables in the Church of Rome that are contained in their golden Legends of S. Francis Dominick and innumerable Saints and Virgins with the miracles that were done by them For such like fables were wont to be heretofore and yet to this day also in many places are proposed unto the people in stead of the word of God Vse 1. This may serve to admonish us not to receive all things that are proposed without triall and examination for so we may imbrace fables in steed of the Gospell 2. To exhort us to give God thanks that we live in those Churches out of which all such old wives fables are wholly removed and wherein nothing is proposed but the sincere word of God Doct. 2. All those professors of the faith that do not adde
vertue unto faith and all those Preachers that do not with zeale and constancy stirre up the faithfull to labour for vertue do greatly dishonour the Gospell as if it were of the same nature with cunningly devised fables This is gathered from the connexion of these words with the words foregoing which were explained in the Analysis For this is the force of the Apostles reason If I did account the truth of the Gospell like unto a cunningly devised fable I could not so earnestly and with such constancy stir you up to imbrace and adorne it nor could ye receive those things that we have spoken of without an endeavour to abound in vertue if ye did not account them like unto cunningly devised fables Vse 1. This may serve to admonish 1. All Preachers to beware of carelessenesse and negligence in stirring up the people unto piety And 2 All the faithfull also to beware of luke-warme and unfruitfull profession of the faith For neither of â—hem can be without an implicit and vertuall blasphemy And they that so carry themselves although they do not in words yet they do in their deeds confesse and make it to appeare that they make no more account of the Gospell then of an old wives fable 2. To exhort us to give all diligence to sanctify as it were the Gospell of Christ which we professe and to shew it in our lives that we think farre otherwise of the nature of it then the profane multitude doth Doct. 3. The summe of the Gospell consists in declaring the power and comming of Christ. This is gathered from these words We made knowne unto you the power and comming of our Lord Iesus Christ. For his power hath respect unto his divine nature together with the effects thereof Rom. 1. 4. And his comming hath respect unto his humane nature together with the end and benefit of his incarnation Now if these two be joyned together namely that Christ came to save us and that he came with power so that he had all sufficiency efficacy at his comming nothing more can be desired to comfort the faithfull Vse 1. This may serve to admonish 1 Preachers to make the power and comming of Christ the center as it were of all their Sermons The Apostle 1 Cor. 2. 2. Determined to know nothing save Iesus Christ and him crucified then also 2. the hearers to have a speciall eye unto that in the hearing of Sermons how they may profit in the understanding of this mystery 2. To exhort us to fetch all the obedience which we performe unto God from him as from the fountaine For whatsoever duties flow not from the power and comming of Christ are not Evangelicall but are infected with hypocrisie or consist in civility Doct. 4. The certainty of this Gospell even as it may be had after the manner of men is as great as any we can have of any things that are done and past This is gathered from these words We have seene we have heard For it is confirmed by the testimony of those that sensibly perceived it who by the confession of all were men at least worthy to be believed having no reason to witnesse any otherwise then the thing it selfe was in regard that they could not expect to receive any profit thereby from men and being such as confirmed it unto us not by the bare testimony of their words but also with their life and blood so that even after the manner of men we may be as certaine of the Gospell as we are that there was sometimes a Monarchy of the Assyrians Grecians Romans that there were Captaines and Knights of such and such a countrey or the like Vse 1. This may serve to reprove and condemne the perversnesse of men who easily believe all other things though there be but weak arguments to confirme it but they can scarce be brought to receive the Gospell of salvation 2. To exhort us to strengthen our faith with such like reasons even to the full assurance thereof 1 Iohn 1. 3 4. For although we our selves have not seene these things yet we must as strongly and firmely believe them as if we our selves had seene them with our eyes Iohn 20. 29. This pertaines unto the thankfulnesse which we owe uâ—to God that he would not barely declare unto us his will but also confirme it by testimonies Luke 1. 2. For this was one of the speciall offices of the Apostles to witnesse those things which they had seene of Christ Acts 1. 22. 2 32. Doct. 5. A great Majesty was sensibly perceived by the Apostles This is gathered from these words We have seene his Majestie So great was this Majestie that the Disciples could not beare it Matth. 17. 6. It astonished and amazed Peter Marke 9. 6. Vse 1. This may serve to instruct us to conceive by this proofe how great the glory and Majestie of Christ is now in Heaven how great it shall be at the last day and how great we also shall be made in the life to come 2. To exhort us to have Christ in high estimation We have no cause to be ashamed of so great a Majestie according to that of our Saviour If any one be ashamed of me in this adulterous generation him will I be ashamed of before God and his Angels Doct. 6. This majestie was expressed in those words of God This is my beloved Sonne in whom I am well pleased In these words is contained both the power and comming of Christ whereof the Apostles witnessed and wherein is contained the summe of the Gospell as we said before This is gathered from the connexion of the words which these have with the former We made knowne c. For in the title of Sonne is declared the honour and glory of Christ where he is called this my Sonne in the title of beloved is shewed the comming of Christ and the end thereof namely to reconcile us unto God and make us beloved of him whence he is called My beloved in whom I am well pleased By the title of Sonne is chiefly signified the kingdome of Christ by the title of beloved in whom I am well pleased is signified the Priesthood of Christ and by the third thing which is added Mat. 17. 5. is signified his Propheticall office heare ye him And that which is there expressed is here understood so that there is nothing in Christ and the Gospell which may not fitly be reduced to these few words Vse 1. This may serve to instruct us for the building up of our faith to have alwayes in our mindes that divine voice for therefore came it twice from Heaven once in the Baptisme of Christ and once in this transfiguration which Peter hath reference unto in this place All the word of God indeed comes from him but there are some parts of it which come from him unto men in a more speciall manner that is immediately Such was the Decalogue in the Old Testament such was the
voice Iohn 12. 28. and such was this voice that was twice repeated Now as we should magnifie every word of God so in a speciall manner should we observe and take notice of such words as these 2. To admonish us to depend upon Christ alone and to have recourse unto him only in those things which pertaine unto our salvation 1. Because such a testimony was never given of any one besides Christ. 2. In this testimony power honour and glory is so given unto Christ that it is denied unto all others for the demonstrative particle that as it is in the originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath an exclusive vertue as touching all others excluding all others from being partakers of it Doct. 7. This voice of God did effectually bring honour and glory unto Christ. This is gathered from these words He received from God the Father honour and glory when there came such a voice unto him Reason 1. Because the testimony of God is infallibly true ◠2. There is joyned with it omnipotent power when it is said to come from the excellent glory Vse 1. This may serve to instruct us by faith to relye upon every testimony of God For that which God promiseth or any way witnesseth is as sure as that which we have already received or do see brought to passe We may oftentimes doubt of mens words because they have neither perfect truth nor perfect power but the excellent glory of God whereof mention is here made requires far otherwise of us 2. To exhort us for the confirmation of our faith to have alwayes in our eyes the excellent glory of God whereby he can and also will do whatsoever he hath said Doct. 8. Those things which pertaine unto the kingdome of Christ are so holy that they make the place it selfe wherein they are declared in some sort holy This is gathered from these words in the holy Mount For this Mount was not holy but by this transfiguration and this voice that came from heaven Exod. 3. 5. Iohn 6. 3. Vse 1. This may serve to reprove the stupidity of those that are nothing taken with such things as these that are so holy 2. To exhort us reverently and religiously to prepare our selves and apply our mindes unto holy exercises Eccles. 5. 1. Verse 19. We have also a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawne and the day-starre arise in your hearts Verse 20. Knowing this first that no prophesie of the Scripture is of any private interpretation Verse 21. For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost The Analysis PEter had before proved the certainty of the Gospell by the testimony of the Apostles who were eye-witnesses and eare-witnesses of it now he proves the same certainty by the testimony of the word of prophesie which he sets forth 1. By the adjunct of stability and that in comparison to the testimony of the Apostles in respect whereof this word of prophesie is said to be more sure 2. By the duty adjoyned which is due unto this word of prophesie namely a religious heed and attention which should be given unto this word W ch attention is declared 1. By the end and use of this word of prophesie which is by way of comparison set forth by the use of a light 2. by the helping cause 3. By the esteeme which we should have of the Prophesie of Scripture verse 20 21. namely that it is by the instinct of the Holy Ghost which is set forth by those Prophesies that are contrary thereunto namely such as are of private interpretation or by the will of man By prophesie is meant not the foretelling of those things that depend upon any naturall causes for so the Astrologers and Physitians can foretell many things being skilfull in the naturall causes nor of those things that depend upon the will of any creature for so those that know other mens counsell may foretell many things probably at least but prophesie is a fore-telling of those things that depend only upon the will of God and can be knowne by God alone and those to whom he hath revealed it By the word of Prophesie is meant the Prophesie of holy Scripture as it is expresly set downe verse 20. which is distinguished in this respect not only from false prophesies but also from other true ones which were never in the Canon of the Scripture The Doctrines rising herehence Doct. 1. The word of Prophesie is a more sure testimony then the testimony of any men or of those things that our senses themselves can give us This is gathered from the comparison which is here made betwixt this testimony and that which went before But it is said to be more sure not more true because that which the Apostles witnessed was as true but their testimony did not carry with it so great a confirmation of the truth Reason 1. Because it appeared not so much to be a divine testimony being not as yet expressed in the Scriptures 2. Because it could not prevaile so much upon the mindes of the Jewes as the word of prophesie which had now for many ages bin as it were habitually confirmed in their minds 3. Because the testimony of one that foresaw the truth hath more divine operation in it then the testimony of him that witnesseth what he hath seen or heard being present Ioh. 5. 36 39. There are three degrees of testimonies 1 Of Iohn 2. Of the workes of Christ. 3. Of the Scripture or word of prophesie The testimony of works is said to be greater then the testimony of Iohn and the testimony of the Scripture by way of gradation is intimated to be greater then both Vse 1. This may serve to instruct us in all those things that pertaine unto faith and our salvation to depend only upon the Scriptures because nothing can be more sure 2. To exhort us to give God thankes that he hath not only made knowne unto us his truth but hath also confirmed it by strong and sure reasons and in all respects hath had regard to and provided for the weaknesse of our faith 3. To reprove many Christians which do too much stagger and doubt of these truths For there appeares such a wavering and doubting of the minde where the life is doubtfull and uncertaine and is not surely grounded and ordered according to the rules of Christ. Now we should be as sure of these matters of faith by the Scriptures as we are of those things that we our selves see now present before our eyes and go on as firmely and constantly in the way of Christ as if we did now with our eyes see Christ himself and all those things that he hath promised us or as if we did now heare that voice Arise ye dead and come to judgement Doct. 2. The
prophesie of the Old Testament gives a most sure testimony of the power and comming of Christ. This is gathered from the reference which this 19 verse hath to verse 16. So Luke 1. 20. Acts 3. 18 24. 10. 43. Reason 1. The greatnesse of this mystery which was such that it must not be shewed on a sudden to the world but for dignity sake as it were by such like messengers going before 2. That it might the more appeare that these things come from God who was the only author of such like prophesies 3. Because the salvation of the people of God from the beginning of the world depended upon the beleeving of this mysterie Vse 1. This may serve to instruct us to confirme our faith more and more by such like arguments 2. To exhort us highly to esteeme of this mysterie because God himselfe alwayes made such reckoning of it that he would have his Prophets from the beginning of the world to be exercised in the declaration of it 3. To admonish us that it should never seeme tedious unto us to heare and meditate upon those things which pertain unto this mysterie seeing God would have this alwayes pressed by all his Prophets Doct. 3. It is most praise-worthy in Christians alwayes to give diligent heed unto the Prophesies and the rest of the Scripture This is gathered from these words Ye do well that ye take heed By taking heed is meant 1. A search and inquiry after the sense of the Scriptures or the truths that are contained in them 2. An applying of those truths unto the ends and uses whereunto they serve 3. A religious affection of the minde whereby the conscience is subdued unto those truths as unto the rules of faith and manners now they do well that do thus give heed unto the Scriptures Reason 1. Because this obedience pleaseth God 2. Because they provide well for themselves to be directed unto eternall happinesse Vse 1. This may serve to refute the Papists and some other foolish men who deny that they do well which give heed unto the Scriptures 2. To reprove all profane and worldly men who take great care about their worldly profits or their carnall pleasures but give little or no heed at all unto the Scriptures 3. To exhort us to stirre up in our selves daily this care of attention Doct. 4. The Scripture is a light shining unto those that religiously give heed unto it This is gathered from these words Take heed as unto a light that shineth Now it is called a light Reason 1. Because it is cleare and manifest in it selfe 2. Because it makes all other things cleare and manifest 3. Because it enlightens also the eyes of our minde so that we are able to behold the heavenly mysteries of the kingdome of God Vse 1. This may serve to refute the Papists who tax the Scriptures of obscurity 2. To reprove and condemne those that walk in the midst of this light and yet perceive no more of the things of God then as if they were in darknesse 3. To exhort us 1. To give God thanks for so great a benefit For God now deales with us as he did heretofore with the Israelites in whose dwellings there was light when in all the land of the Egyptians there was thick darknesse Exod. 10. 22. 23. 2. To walke in this light not to sleepe or have fellowship with the workes of darknesse as it is Ephesians 5. 8. 11. 14. Doct. 5. The whole condition of this our life hath much darknesse in it This is gathered from these words A light shining in a darke place We may see the explication of these words in Calvin Reason Because without the light of the Scriptures and faith we are nothing but darknesse seeing therefore this light is communicated unto us but imperfectly in this life there must needs be as yet much darknesse Vse 1. This may serve to admonish us not to puffe up our selves with the opinion of knowledge but humbly to acknowledge our imperfections 2. To exhort us so much the more diligently to give heed unto the light Doct. 6. We must give heed unto the Scriptures untill a greater light be communicated unto us then we can have out of the Scriptures that is untill the last end of this life This is gathered from these words untill the day downe Although they were very strongly confirmed verse 12. Yet they must still give heed unto the Scriptures Daniel himselfe though a Prophet gave heed unto the Prophesies of Ieremy Daniel 9. 2. Peter himselfe gave heed unto the Epistles of Paul c. 3. v. 15. Paul himselfe had great care of the Parchments that is of the volumes and books of Scripture 2 Tim 4. 13. Vse 1. This may serve to refute the Anabaptists who say that the Scriptures are only profitable for novices and young beginners and not for the stronger 2. To reprove those that rest in that knowledge of the Scriptures which they have and seeke no farther Doct. 7. Very great knowledge light and cleerenesse shall be communicated unto us in the life to come This is gathered from the comparison that is made betwixt the life present and the life to come In the present we have a light as it were in a darke place but in that to come we shall have full noone as it were 1 Cor. 13. 12. Vse This may serve to exhort us earnestly to desire to come unto that perfection and in the meane time to exercise our selves in those things that lead thereunto Doct. 8. The light of the Scripture profiteth none but the faithfull This is gathered from these words Knowing this first that is beleeving Hebr. 4. 2. No great or noble effect is produced unlesse the matter or the object wherein it should be produced be prepared before the seed it selfe that is cast into the ground doth not grow unlesse the ground be plowed and harrowed Besides whereas the Scripture is a testimony and the strength of the testimony depends upon the authority of him that witnesseth the Scripture can be of no force if the authority of God be not acknowledged in it Vse This may serve to direct us when we come to the reading or hearing of the Scriptures alwayes to lift up our mindes unto God and stirre up true faith in our hearts Doct. 9. The first thing to be believed is that the Scriptures are not of any inhumane interpretation but of divine revelation This is gathered from these words Knowing this first c. The Papists and some others gather from this place that the interpretation of Scripture doth not belong unto private men but unto the Church that is the Pope and the Councels whom he approves of but in this sense this place makes most against them for first it is not here said that a private man may not interpret the Scriptures but that he may not make an interpretation of his owne now by a mans owne interpretation is meant a humane interpretation that
12. 1 Kings 22. 20 21 22. Secondly in respect of the Devill because he is alwayes the father of lyes and a murtherer and that envious one which soweth tares among the good seed Thirdly In respect of men because the wisdome of the flesh is enmity against God and his truth The use hereof according to the Apostles intention is twofold Vse 1. To admonish us not to be offended nor to be top much troubled in minde when we see heresies to arise in the Church but to say as the Apostle did There were there shall be 2. To instruct us not to believe every spirit but to try whether they are of God 1 Iohn 4. 1. Doct. 2. Every heresie hath damnation joyned with it This is gathered from these words damnable heresies Some are more damnable then others yet all do in their nature tend to damnation For all are contrary unto the way of truth whereof mention is made verse 2. which way alone leads unto life But there are some heresies which can by no meanes consist with salvation or eternall life Hereupon such opinions are by a kind of appropriation called heresies in the Church that is opinions altogether damnable For there is a difference to be observed betwixt things rashly spoken bare errors in faith and heresies properly so called In the heresies themselves also we must distinguish betwixt the materiality and the formality of it For to make a formall heresie for which a man is properly called an heretick there is required besides an errour in those things that pertaine unto the fundamentals of religion a reluctation against the cleare light and obstinacy in that reluctation Vse This may serve to condemne those that under the name of peace and charity make so little reckoning of the bringing in of heresies into the Church They would have all things received in and tollerated which is all one as if they would for peace and charity admit of damnation it selfe For heresies have damnation joyned with it 2. To admonish us 1. to take diligent heed that we do not by any means further such heresies 2. Not rashly or for a light cause to pronounce any man an heretick 3. As carefully to beware of heresies as we should of damnation Quest. In the reason which is here given of this property of heresies that they are damnable a question is moved What is meant by denying the Lord denying the Lord that bought them For many gather from this place that all and every particular man were redeemed by Christ because it is here said that he bought even those wicked hereticks but it may be answered divers wayes Answ. 1. That these false teachers were members of the visible Church and therefore 1. they accounted themselves such as were redeemed by Christ and made shew of that profession 2. Men were to account them such as long as they continued in the Church and in this respect they may be said to be such as were redeemed by Christ like as the Apostles are wont to call whole Churches justified sanctified and elect There is not the same reason therefore of all and every particular man as there was of these Ans. 2. He doth not here speak of Christ properly as he is Redeemer nor of the redemption of his blood but of that right whereby masters chalenge their servants as having bought them which may be thus shewed 1. Here is no mention of Christ as being Lord properly but Master For in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is properly a Master in respect of a servant not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord. And these two names are clearly distinguished Iude v. 4. where the same thing is spoken of the same false teachers there they are said to deny their Dominum herum Lord and master although he may be called their Herus Master he is not properly called their Dominus Lord. Then againe the Lord is not said to have redeemed all men but only to have bought them now although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to buy be sometimes used in the same sense that the other is yet it is not alwayes so Ans. 3. The comparison here is plainly made betwixt the false teachers and the false Prophets bewixt the visible Church and the people of Israel for the Lord is said to have bought those men in the same sense that he is said to have redeemed and delivered all the people of Israel that is as he delivered them out of Egypt and challenged them to himselfe in a peculiar manner that by a solemne covenant they should be his servants so also all those that give their names unto the Church he may in this respect be said to have bought as a Master that they should serve him for ever To deny the Lord is not to acknowledge God or Christ for the Lord Matth. 10. 32 33. to confesse and to deny are made contrary one to another Luke 12. 8 9. The reason is because it hath once professed the name of the Lord and afterwards departs from that profession it is all one as if he did plainly say that he would no longer be a servant of that Lord. For this denying is twofold either verball or reall A verball denying was in Peter a reall denying is in all those that after they have made profession of the faith return unto a profane life 1 Tim. 5. 8. 2 Tim. 3. 5. The denying in this place is properly meant of a reall denying For the description of these men doth rather expresse their profane courses then their open renouncing of Christ. Doct. 3. It is a damnable impiety to deny Christ either in word or deed Reason 1. Because by this means Christ is greatly dishonoured for men our lusts and Sathan himselfe are preferred before him Mark 8. 38. where the indignity of this sinne is shewed that an adulterous and sinfull generation is preferred before Christ. Christ also by this meâ—ns is accused of iniquity for no servant usually goeth away from his master if he confesseth him to be a just master therefore this going away is as it were a professing that he doth accuse that master from whom he goes of some iniquity Hereupon was that contesting of the Lord against his rebellious people that he was a just and right master neither did he give them any cause to depart from him Ier. 2 5. Mich. 6. 3. Deut. 32. 4. 2. Because Christ threatned a most heavie judgement against this sin when he saith that he will deny those men that he wil be ashamed of them before God and his Angels Mark 8. 38. Vse 1. This may serve to condemne not only the manifest Apostates but also all those that with the profession of godlinesse joyne a profane life or turn aside from that profession The sinne of these men is more grievous then of Turks and Infidels that never gave their names unto Christ for the neerer any man commeth unto God the more doth he dishonour his name if
he doth fall back againe He that hath in some sort forsaken Sathan and given himselfe up unto God and afterward forsakes God again and gives himselfe up unto Sathan seems to have known both masters and advisedly to pronounce that he is the better whose servant he would rather be that is Sathan 2. To admonish us 1. Carefully to beware not only of the damnable sin it selfe but also of all appearance and every degree of it and every occasion that might leade us thereunto 2. If in any respect we have turned towards such like abomination to recall our selves betimes and seriously to bewaile our offence like as Peter did after his denying of Christ Matth. 26. 75. Doct. 4. It iâ— the nature of such sinnes to bring destruction upon men This is gathered from these words bring upon themselves destruction Reason Because sinne in respect of the guilt that is joyned with it hath a kind of power whereby it drawes all evill like as faith and prayers obtain every good gift from God Hence is it that our sins are said to cry for vengeance and also to draw punishment unto it as it were with strong cords Isay 5. 18. For while men draw sin with such-like cords they do also draw the punishment of sinne which is joyned unto it Vse 1. This may serve to admonish us in this respect to beware of sin 2. To exhort us by faith repentance and prayers to turn away that destruction from us which our sins would bring upon us Doct. 5. The destruction which hangs over the heads of grievous offenders will come swiftly This is gathered from these words swift destruction Doct. 6. Men are wonderfully prone to imbrace errors This is gathered from these words And many shall follow Reason 1. By reason of that darknesse which hath taken hold of mens mindes thereupon they may be easily drawne under any shew or glimps of light 2. By reason of that disposition which they have alien from the truth thereupon they easily imbrace those things that are contrary to this truth 3. By reason of that disposition which they have agreeing with the nature of errors For sinners have in themselves the seeds of all sins errors and heresies so that the nature of corrupt man doth as easily receive errors as the tinder fiâ—e 4. By reason of the just judgement of God whereby for the punishment of other sins they are given over to the power of errors 2 Thess. 2. 10. Vse 1. This may serve to instruct us to shew the corruption and wretchednesse of our nature how hardly are we brought to imbrace the heavenly and saving truth when we are carried headlong unto damnable errors 2. To admonish us that it should not be an offence unto us if we see many given unto errors because this was foretold us by the Apostle and it hath a manifest reason so that it is not to be wondred at that many are given unto errors but that rather that any one doth believe the truth 3. To exhort us 1 Unto humiliation in respect of this pronenesse unto error 2 To care and circumspection that we be not overswayed by it And an Argument whereby we may and should be stirred up unto this care we have in the text whiles they which follow heresies and hereticks are said to follow their destruction For not only the authors of heresies run unto destruction but also their followers as in the place of the Thess. before cited In those which perish so that it is a signe of destruction to be seduced by hereticks Doct. 7. The fruit of errors and heresies is speaking evill of the way of truth This is gathered from these words By reason of whom the way of truth shall be evill spoken of By the way of truth is meant the Gospell or the will of God revealed in the Scripture which shewes the true way of salvation It is said to be evill spoken of when the dignity thereof is violated most properly by reproachfull words It is said to be evill spoken of by them namely by the authors of the heresies and their followers in a two-fold respect 1. When they themselves speak reproachfully of it as the Scribes and Pharisees did of Christ. 2. While they give others occasion to speak reproachfully of it as the Jewes did unto the Gentiles Rom. 2. 24. both respects seeme to be meant here by these for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies per propter by and by reason of Vse 1. This may serve to instruct us to judge aright of the nature of sinne that never staies till it hath brought men to blasphemy against God and to speak evill of the way of God 2. To admonish us 1. For this cause to withstand the beginnings of sin lest at length we be brought also to blasphemy against the holy Ghost which Christ saith is a sin that shall never be forgiven 2. To beware also of those men that durst openly speak evill of the truth amongst the number of whom they are to be put that dare mock and scoffe at the name of predestination and the predestinate Doct. 8. They which propagate errors under faire pretence do often times seek their own gaine This is gathered from these words through covetousnesse with fained words Covetousnesse is commonly the companion of heresies oftentimes the mother very often the Nurse of them as we may see in the Papists Vse This may serve to admonish us 1. Not to believe mens fained words 2. To beware of covetousnesse which is the root as of all evils so also of heresies Doct. 9. Miserable is the condition of those men that are seduced by hereticks for they are sold like beasts and cattell This is gathered from these words they shall make merchandize of you Verse 3. at the end Whose judgement now of a long time lingreth not and their damnation slumbreth not The Analysis HItherto we have seen the description of false teachers and their sins now followes their reproofe or the punishment for their sins that shall certainly befall them â—his punishment is set forth 1. Metonymically by the cause in that it is called judgement 2. By the effect in that it is called damnation 3. By the adjunct of swiftnesse and speed which is shewed by the negation of those things that are opposed unto swiftnesse Now in generall lingring or slownesse is opposed thereunto in speciall slumbring which is put as a species of idlenesse or slacknesse This swiftnesse of the punishment that shall befail them is set forth by the adjunct of time that it did not now first of all begin to make hast but now of a long time The Doctrines arising herehence Doct. 1. The punishment of sinne followes after sinne This is gathered from the connexion of these words with the words foregoing there was the description of sin and here presently followes the threatning of punishment Vse This may serve to admonish us never to think of sin but to adjoyne also the
consideration of the punishment which is joyned unto sin Doct. 2. This punishment proceeds from the just judgement of God for that it is here called judgement For God as judge of all the earth pronounceth sentence upon men for their sins and the execution of that sentence is called punishment Now he pronounceth sentence according to right and a most holy law and therefore the punishment which God inflicteth is in a proper sense called judgement Vse 1. This may serve to refute 1 prophane men which think that those evils that men suffer both publick and private come by chance 2. Those that are wont to complaine of the evils which they suffer as if God did deale unjustly with them Gen. 18. 25. Deut. 32. 4. 2. To admonish us continually to walke in the feare of the Lord because we live in his fight that exerciseth judgement Doct. 3. This judgement of God brings damnation upon sinners that is a privation of all good which pertaines unto the happinesse or well-being of man and the sense of all misery which makes that very being bitter and unpleasant Vse This may serve to admonish us with feare to flye away from sin and to seek the face of God Doct. 4. This damnation comes swiftly upon sinners Reason 1. Because it comes long before their expectation of it 2. Because it is not deferred beyond the time which is most fit and appointed by God and in that respect it is said not to linger 3. Because no impediment can hinder it but it is deferred through Gods mercy and long-suffering in that respect it is said not to slumber because slumbring and sleepe bindes the mind and hinders the actions 4. Because now of a long time before way is made and prepared for this damnation 5. Because the damnation it selfe although the wicked oftentimes are not sensible of it yet it takes hold of them and spiritually worketh in their minds and consciences Vse 1. This may serve to condemne those that give themselves wholly unto sin either because they think that punishment commeth flowly or else because they hope to escape unpunished Ecclâ—s 8. 10 11 12. 2. To admonish us to make haste to repent of our sinnes not to linger nor slumber Doct. 5. In all those things which pertaine unto judgement against sinners like as in all other things God doth nothing rashly but foreseeth premeditateth and prepareth all things This is gathered from the adjunct of time Now of a long time So Iude v. 4. Verse 4. For if God spared not the Angels that sinned but cast them downe to hell and delivered them into chaines of darknesse to be reserved unto judgement The Analysis NOw the Apostle proves that which he had before laid downe concerning the punishment that should befall false teachers The conclusion of this arguing is 1 In generall propounded of all the wicked v. 9. For there is the consequent part of that connex axiom the antecedent whereof begins v. 4. and is shewed by the connexion If as If God spared not the Angels c. Then afterwards in speciall of these false teachers themselves and their followers v. 10. In the generall conclusion v. 9. he doth not barely set downe the condemnation of the wicked but also by a copulate axiom joynes together with it the deliverance of the godly from that temptation which ariseth unto them by means of the wicked And the reason is because the Apostles purpose was so to reprove the wicked that he might in the mean time comfort the godly and strengthen them against all the temptations whereunto they were obnoxious by means of the wicked In the antecedent part of this arguing he sets downe three arguments which are as so many examples judgements of God against the wicked they may make three syllogismes to prove one and the same conclusion The first example is of the Angels that fell v. 4. The second is of the old world v. 5. The third is of Sodome and Gomorrha The syllogismes are knit together after this manner If God spared not the Angels nor the old world nor Sodome and Gomorrha then he will not spare these false teachers nor the like wicked men But the former is true by the testimony of Scripture Therefore c. These examples in respect of the generall conclusion which is set downe v. 9. are as species unto their genus But in respect of the speciall conclusion w ch is set down v. 10. they are as comparata partly alike partly greater That wherein they are alike consists therein as God condemned those sinners so also will he condemn these Their inequality therein if God spared not his most excellent creatures the Angels nor the old world nor those cities then much lesse will he spare these false teachers The Doctrines arising herehence Doct. 1. The judgements of God which he hath executed from the beginning of the world were ordained to be examples for us This is evidently gathered from all this arguing of the Apostle and it is plainly taught us verse 6. So 1 Cor. 10. 6. they are called types that is ensamples which appears also by vers 11. which sense of the words Beza and others have missed Reason The reason of this truth is Gods unchangeable nature and constant justice whereby he is alwayes like himself not only inwardly and in himselfe but also outwardly towards us in the dispensation of his punishments and rewards if we look to the substance of God Hence is it that by this argument the godly are both confirmed in their hope Isay 59. 1. 9. 9. 10. and assured of the destruction of all their enemies and of all those that give themselves over unto impiety Vse 1. This may serve to instruct us so to read the sacred History not as we read profane histories and fables either for delight or to be informed only in the knowledge of the times or in things that have bin done but alwayes to observe Gods warnings and apply them unto our own use 2. To admonish us not to deceive our selves as if we had a priviledge to sin above other men or as if God wold not deale so severely with us if we should continue in our sins as he did heretofore with those whom he destroyed * Other mens harmes should teach us to beware of the like sins In the first example we have first The object of Gods judgement The Angels that sinned Secondly the manner how he dealt with them If he spared them not Thirdly the degree of this judgement present and to come present that they were adjudged unto damnation and to come that they were to be reserved unto judgement The fin of the Angels is not particularly set downe in the Scriptures because it doth not so much pertaine to our edification and salvation to know their sin as it doth to know our own sins But in generall we are taught that they kept not their first estate Iude v. 6. that is they left that estate
some good unto others but they do not performe it nor can they For that is properly called vaine which is void of that thing which it should have or which is unfit for that use and end whereunto it should serve Reason 1. Because they have forsaken God who is the fountaine of all true and solid good 2. Because they are led by Sathan who is the father of lyes and of all vanity Vse This may serve to admonish us to beware therefore of such men that we be not in any wise deceived by them For this were to imbrace vanity in stead of eternall happinesse Doct. 2. Yet such men in their vanity are usually most puffed up This is gathered from verse 18. in the beginning So 1 Cor. 8. 1. Knowledge puffeth up Which if it be true of the knowledge of things that are true in themselvs if they be not known as they ought to be known as it is explained verse 2. Then much more must we think so of that knowledge which hath a shew of some singular excellency when there is no solid good in it at all Reason Because such men seeme to themselves to be wise not only above the ordinary sort but also above those that excell in the Church of God yea sometimes above the Apostles themselves and Prophets and therefore are wont to boast of some depths which they have which the holy Ghost therefore cals the depths of Sathan Apoc. 2. 24. Vse This may serve to informe us alwayes to suspect those men that are in a wonderfull manner puffed up with their own private conceits of some part of religion Doct. 3. That such men do oftentimes seduce many and have divers followers it comes to passe chiefly thereby that their doctrine either for the matter of it or the manner of their teaching is very agreeable to the carnall lusts of men This is gathered from these words they allure through the lusts of the flesh Reason Because as the flesh doth easily apply it selfe at all times unto carnall doctrine by reason of that communion that is betwixt them so especially and most easily doth it when the doctrine is covered with a shew of religion or truth Vse This may serve for admonition that if we would be safe from infection and seducing we should diligently labour for mortification of the flesh For neither are they only in danger of seducing that have not yet known the truth but they also that have in some fort clean escaped from those that live in errour as it is in the text Doct. 4. The chiefe lust of the flesh whereby men are wont to be seduced is the love of carnall liberty This is gathered from the beginning of verse 19. So Psalme 2. 3. Reason 1. Because the flesh alwayes seeketh its peace and quietnesse which it cannot enjoy but by giving it selfe over unto the lusts thereof and hence it is that carnall men account the command of God and his Word a yoke and strong cords and bands c. 2. Because in liberty there is some kinde of shew of that dignity and excellency whereof all the sons of Adam are most desirous ever since they drank in that poyson of the Serpent Ye shall be like Gods 3. Because it hath a false shadow of that Christian liberty whereunto we are called Iohn 8. 32. 33 34. Hence it is that the cursed sect of Libertines which under a shew of liberty overthrowes all religion findeth many well-wishers thereunto even amongst those that are Christians in name Vse 1. This may serve to condemne those that alwayes follow after liberty of what kind soever it be For Christians are the servants of righteousnesse although they be free from sin Rom. 6. 18. 2. To admonish us to represse and restraine in our selves this carnall desire of liberty 1 Cor. 9. 27. Doct. 5. They that most labour for this carnall liberty are the most wretched servants of sin This is gathered from these words they are the servants of corruption So Rom. 6. 20. Reason 1. Because they are overcome and led captive by sinne 2. Because they give up themselves wholly to obey sinne Rom. 6. 16. 19. 3. Because they remain in this bondage although it be the worst of all with a kind of pleasure so that they are the servants of sin more then those are the servants of men that are gally-slaves for these mens minds alwayes wish for liberty but the others are very well pleased in their most servile condition Vse 1. This may serve to infrome us how we should stand affected towards such men For although they seem to themselves to be the only happy men almost yet they are in truth objects most worthy of pity and not of envie 2. To admonish us more and more to get out of this bondage by yeelding our selves wholly unto God and his righteousnesse Rom. 6. 18 19 22. Doct. 6. They that are brought into this bondage after that they have made profession and confession of the truth their condition is more deplorable then the condition of other sinners This is gathered from verse 20 21. Reason 1. Because their sin is greater then other mens For where no law is there is no sin where the law or the knowledge of the law is lesse there the sin is lesse but where the knowledge of Gods law and his will is greater there the sin is made greater and heavier 2. Because they do wonderfully dishonour God while they professe themselves to have known his discipline and to have had experience of it in some measure and do afterwards reject it and prefer sin before it 3. Because the devill the Prince of sin doth more severely beset those that he hath withdrawne unto himselfe from the flight as it were Matth. 12. 45. 4. Because the anger of God is incensed against such men Heb. 10. 26 27. 5. Because there is scarce any place left for them to repent Heb. 6. 6. Vse This may serve to admonish all those that know the way of God to labour also to continue constantly in the same in all parts of their life and conversation Doct. 7. The filthinesse of sinne should make men to abhorre a returning to the bondage thereof Reason 1. Because we are called unto purity 2. Because we have professed an abomination of that impurity which is in fin 3. Because it is abominable unto God and makes men abominable in his sight Vse 1. This may serve to condemne those that take delight in this filthinesse and think they gain credit unto themselves thereby by gracing and setting out their speech with oathes and labour to make their conversation pleasing by applying themselves unto the customes and vicious and filthy courses of men 2. To admonish us to put before out eyes this filthinesse of sin So shall we renew our repentance and be confirmed in the grace of perseverance Chapter III. Verse 1. This second Epistle beloved I now write unto you in both which I stir up your pure
the comming of the Lord. The Doctrines arising herehence Doct. 1. It is the property of wicked men to be willingly ignorant of all things that crosse their lusts This is gathered from these words They willingly are ignorant of All men are ignorant of many things but the faithfull are not ignorant of those things that are necessary for them unto salvation nor do they please themselves in the ignorance of any truth much lesse in the ignorance of those things that pertaine unto the practise of religion nay they do very much labour for this knowledge whereby they may be brought unto eternall life but the wicked although they do very much desire to know other things yea and are too curious in it yet they love to be ignorant of those things that pertaine to the bridling of their lusts and reproving of their sins This is that ignorance which is called voluntary and affected Reason 1. Because they affect those vices whereunto this knowledge is repugnant Therefore they eschew knowledge as a thing that is evill unto them and makes against them and affect ignorance as a thing that is good for them and very well agreeing with them For he that hath resolved with himselfe to give his mind unto sin and to continue therein seekes to have peace and quietnesse in that condition and therefore abhorres that truth which convinceth his conscience of sin and suffers him not to sleep in it 2. Because he is given unto those lusts that stop up the way unto saving knowledge and hold him ensnared and intangled so that he cannot freely endeavour and labour for true knowledge therefore he affects ignorance in this respect not so much in it selfe as in the cause of it Vse 1. This may serve to convince those that please themselves in the ignorance of holy things because this is the property of a wicked man 2. To admonish us never to shut our eyes against the light of the truth 3. To exhort us on the contrary to use all our endeavour and give all diligence to gaine knowledge especially in those things that pertaine to our own practise and life Doct. 2. It makes verie much for the taking away or lessening of our ignorance to look upon the works of God that are past that from them we may gather the works that are to come This is gathered from the comparison that is here made v. 5. 6 7. Reason Because the works of God are as looking-glasses wherein Gods sufficiency and efficiency are proposed unto us to behold Vse This may serve to admonish us not to look slightly upon the works of God nor to read the histories of them as we read humane histories but so that we may alwayes behold God in them Doct. 3. Those publick works of God the creation preservation and destruction of the world first by water secondly by fire are often to be meditated upon and compared one with the other This is gathered from the same comparison Reason Because God hath proposed those as very remarkable arguments to worke some sense at least of religion in mens minds Vse This may serve to exhort us to exercise our selves in these meditations which God hath commended unto all sorts of men Doct. 4. In all such works of God that is especially to be considered that they are by the word of God and do depend thereupon This is gathered from verse 5 7. Reason Because we can receive no benefit by meditating upon Gods works unlesse we do behold the perfection of God in them Now the perfection of God in his works doth very much appeare therein that all things are done by his word and according to his will Vse This may serve to admonish us to turne our eyes from all second causes and to acknowledge God and his word in all things For thence it comes to passe that men often times attribute those things unto fortune which are done by God because they are ignorant of the power of Gods word And such an opposition there seems to be in the text betwixt the words of the wicked when they say that all things continue making no mention in the mean time of God by whose power they continue but rather closely attributing this continuance to fortune or second causes and that assertion of the Apostle whereby he affirmes that the world was at first by Gods word and is kept by the same word Doct. 5. Every consideration of the works of God should be applyed to the comfort of the faithfull and terrour of the wicked This is gathered from v. 7. at the end Verse 8. But beloved be not ignorant of this one thing that one day is with the Lord as a thousand yeares and a thousand yeares as one day Verse 9. The Lord is not slack concerning his promise as some men count slacknesse but is long-suffering to us ward not willing that any should perish but that all should come to repentance Verse 10. But the day of the Lord will come as a thiefe in the night in the which the heavens shall passe away with a great noise and the elements shall melt with fervent heat the earth also and the works that are therein shall be burnt up The Analysis IN this other patt of the refutation the Apostle propoundeth unto the godly and faithfull those things that might establish and confirme their hearts in the truth touching the comming of the Lord. 1 Therefore he perswades them to understanding and knowledge contrary to the ignorance of the wicked For whereas he had spoken before of the wicked this they are willingly ignorant of now turning to the faithfull he exhorts them unto the contrary But be not you ignorant of this one thing 2. He propounds the thing it selfe which he would have them in a speciall manner to understand and observe which containes two things 1 That the prolonging of the Lords comming is not with that slacknesse which should be a stumbling-block to any man both because it is not to be judged of according to our sense but by the eternity of God in respect whereof that space of time which seemâ—s very long unto us is but as one day v. 8. and also because the end of this prolonging is the conversion and salvation of sinners and therefore this prolonging proceeds not so much from slacknesse as from patience verse 9. 2 That the manner of his comming both because it shall be sudden and also because it shall be with majesty and great terrour is such that it should rather make men carefull to prepare themselves for it then to be curious in inquiring about the time it selfe or to complaine of slacknesse The Doctrines arising herehence Doct. 1. When wicked and profane men are reproved refuted and condemned in Scripture this is done for the faithfull and elects sake whose edification and salvation God hath respect unto even when he seemes to speak unto others This is gathered from the beginning of verse 8. where the Apostle turning himselfe directly
which do belong unto us as well as unto those that lived at that time 2. Because God would have the Scripture to be the publick instrument of the Church not of one age only but of all ages Therefore every part of it is the rule of life both to me and thee as well as unto those to whom it was first given Vse 1. This may serve to admonish us not so much to meddle in the Scriptures as if we were in another mans ground or in those things which belong unto others and not unto our selves 2. To exhort us to raise up our minds to receive the word of God with a congruous affection We may easily think with our selves how our minds would be affected if we should receive a letter that was written by the hand of God in heaven and directed unto us by name and sent unto us by one of his Angels after the same manner should we be affected in reading and hearing the written word of God Doct. 8. In other truths that are lesse necessary for us to know there are some things hard to be understood This is gathered from v. 16. He doth not say this of all Pauls Epistles nor of any one whole Epistle much lesse of the whole Scripture as the Patrons of traditions and Enemies of Scripture would have it but of some few things And he seemes to point chiefly at some of those things which Paul wrote concerning the comming of the Lord because he speaks of that in this place therefore it is very likely that he hath reference unto those things which are spoken of 2 Thess. 2. 2. Reason 1. Because there are some divine mysteries so farre remote from us that in what words soever they be expressed they will alwayes be hard to be understood 2. Because God would have some things that are not of so generall and necessary a use out of his singular wisdome to be more obscurely propounded which seemes to be the proper reason why those things of Antichrist 2 Thess. 2. were in the Primitive Church hard to be understood For God would for just causes that Antichrist should come and that most men should be ignorant who he was untill he did come 3. God would exercise the industry and diligence of the faithfull in searching the Scriptures and finding out the sensâ— and meaning of them not to deter men from reading them as the Papists use to do by wresting this argument amisse For Peter in this place doth not discourage so much as the coÌ„mon sort of the faithfull from reading the Scriptures but rather stirs them up to read all the Epistles of Paul although he tels them that there are some things in them that must be read warily Vse 1. This may serve to admonish us not to think it sufficient that we know the words of the Scripture but to give all diligence and labour to find out the true sense and meaning of them 2. To comfort us that we should not be too much cast down if we do not fully understand some things in the Scripture because we are told that there are some things hard to be understood Doct. 9. They are unlearned and unstable men that wrest the Scripture to maintaine their impiety For that the Apostle means when he saith that they wrest the Scriptures to their own destruction not that it is such an exceeding dangerous thing to interpret some place of Scripture otherwise then it should be but that it is the property of a very wicked man to argue out of the word of God against God or against his will Now they are called unlearned not because they have no skill in the tongues or arts wherein such pestiferous men may sometimes excell but because they never effectually learned or were taught those things which pertaine unto religion And in the like manner are they called unstable because in that knowledge of the truth which they had and professed they were not grounded and rooted but as men not grounded nor setled they are easily turned from their profession Vse This may serve for admonition that the people should not therefore be deterred from reading the Scriptures as the Papists would have it who in this very thing shew themselves to be unlearned and unstable because they do mischievously wrest this place where they are expresly told with how great danger it is wont to be done but that we should labour to cast off all ignorance and unsteadfastnesse that so we may be made fit to read the Scriptures with profit For this is the scope of the admonition as the Apostle useth it in this place Doct. 10. The end and scope of all divine information and instruction in respect of the faithfull is that they may be stablished and grow in that grace which they have received This is gathered therehence that this is the conclusion of this generall Epistle as it was of the former which holds good also in all other Epistles and Sermons in respect of those that are now faithfull Reas. Because by their effectual calling they have faith hope and charity begotten in them so that they have the principle of all grace in them nor can any thing be wanting â—eliâ—es the continuation confirmation and increase of the same grace Doct. 11. To obtaine stedfastnesse in grace there is required a fore-knowledge of those things that tend to the confirming and strengthening of our minds This is gathered from these words Seeing ye know these things before Reas. Because although our stedfastnes depends upon God and the effectuall operation of his Spirit as it is in the conclusion of the 1 Pet. 5. 10. Yet God worketh in us not only by a reall efficacy but also agreeable to an intelligent nature by teaching and perswading Now nothing can be wroughâ— by this morall way unlesse knowledge go before and so iâ— must be wrought by knowledge as it is in the text Vse 1. This may serve to refute the Papists who maintainâ— ignorance and commend it in the common people they are sufficiently refuted by him from whom they boast that they have received the Chaire free from all error For Peter in thiâ— place 1 Requires knowledge of all the faithfull yea anâ— fore-knowledge too of those things whereby they might bâ— confirmed against profane men and false teachers 2 He preâ—supposeth that all that were truly faithfull to whom this Epiâ—stle came were already endued with this knowledge 3 Hâ— presupposeth that his Epistles were so cleare and so eaâ—ie to bâ— understood that all the faithfull which should read them witâ— godly minds might understand out of them and consequentâ—ly out of the Scriptures those things whereby they beinâ— forewarned might be fore-armed against those false deceiverâ— whereof he spake 2. To admonish us not so to look for our confirmation and strengthening from God as that we should in the mean time neglect the knowledge of those things that tend thereâ—unto but to use all our endeavour both in generall to know those things that are absolutely necessary unto salvation anâ— in particular those things that are necessary for us in our praâ—ctise upon occasion of any temptation Doct. 12. Besides knowledge there is required also unto thâ— stedfastnesse of grace a continuall and vigilant heed This is gathered from this word Beware Reason 1. Because knowledge is unprofitable if it be not reduced to practise Now practise in difficult things cannot be had without care and heed 2. Because many are the fallacies wherewith we are assaulted both in the Devill and his instruments that are without us and in our selves also by reason of that marvellous deceitfulnesse of our hearts such as cannot be expressed Vse This may serve to exhort us above all to take notice of our selves and those things that tend to the strengthning and stablishing of us in grace Doct. 13. It should be an argument to the faithfull to beware of the errors of some men because they are wicked men ungodly and profane This is gathered from that title the error of the wicked Reason Because all those things that have any agreement with ungodlinesse are to be shunned and avoided Now those things that are in a speciall manner approved of by profane men must necessarily have an agreement with profane ungodlinesse Vse This may serve to admonish us by this means amongst others to strengthen our selves against divers errors that are most pleasing to profane men Doct. 14. Sedfastnesse and increase of grace are joyned together This is gathered from the connexion of v. 17. with the 18. Reason 1. Because like as trees and all plants and also living creatures from which this metaphor is taken are corroborated by growth while they acquire greater and perfecter strength so also do the faithfull 2. Because the stedfastnesse of grace consists not therein that it continues in the same degree but that it is formed in its nature one property whereof of is to grow untill it come to perfection Vse This may serve to exhort us to labour therefore to be so stablished that we may also grow and increase in all grace Doct. 15. They grow in grace that grow in the effectuall knowledge of our Lord and Saviour Iesus Christ. See Chapter 1. Verse 2. Doct. 16. Our 〈◊〉 and desire in all things even in those thâ—â— that pertaine to our own salvation should be the eternall gloâ—â— God in Christ. This is gathered from the last words Reason 1. Because we are the servants of Christ boâ—â— with his own blood Now whatsoever the servants get 〈◊〉 turnes to the proper good and benefit of their Masters 2. Because God is absolutely the chiefest good 3. Unlesse we do this whatsoever we do it is not 〈◊〉 out of religion For it is the nature of religion to give the 〈◊〉 unto God Vse This may serve to exhort us to lift up our minds 〈◊〉 and more to maintaine the glory of God in all things 〈◊〉 Apostle doth by that closing particle Amen FINIS Mat. 15. 19